Probably the most famous Anglo-Jew of the 19th century, the much-beloved Moses Montefiore (1784-1885) was scrupulously observant of his faith and used his personal standing to further the cause of oppressed Jews everywhere. Between 1827 and 1875, he visited Eretz Yisrael seven times, often with his wife, and he donated large sums of money to promote industry, education and health. These activities were part of a broader program to enable the Jews of Eretz Yisrael to become self-supporting, in anticipation of the establishment of a Jewish homeland.
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Five decades before Herzl’s Der Jundenstaat, he was arguably the first contemporary Zionist. He acquired land in Eretz Yisrael to enable Jews to become self-supporting through agriculture; established the Yemin Moshe quarter – and the famous windmill named for him; and launched modern Jerusalem by building Mishkenot Shaananim, the first modern Jewish housing project outside the walls of the Old City. Among his other projects were launching the first Jewish printing press in Jerusalem; building a shrine over Rachel’s Tomb and an agricultural farm near Jaffa; establishing a textile weaving workshop and a trade school for girls in Jerusalem; carrying out a series of censuses of Jews living in Eretz Yisrael; and erecting the windmill at Yemin Moshe to provide inexpensive flour to poor Jews, which continues to stand today as the endearing and enduring symbol of his prominence. He is credited with laying important groundwork for the establishment of Jewish settlements in Eretz Yisrael and for developing early Zionism. He devoted his later life to philanthropy, spending most of his fortune on a broad sweep of Jewish causes across the world, particularly in Eretz Yisrael, but he was also a towering figure in the non-Jewish world, funding schools, hospitals, and other institutions.
Extreme rarity: Montefiore half-length portrait, published by J.E. Mayall of London, and originally signed by him.
The young Montefiore became one of only twelve licensed Jewish members of the London Stock Exchange and, in a short order, he accumulated great wealth, became a member of the London aristocracy, and became a leading Jewish philanthropist and the acknowledged leader of the nineteenth century Anglo-Jewish community. Among his other contributions to British society, he and Nathan Mayer Rothschild organized a 20-million-pound government loan to compensate plantation owners for their losses arising out of the Slavery Abolition Act of 1833, and thus be able to finally abolish slavery in the British Empire – using his own money to back the loan.
Montefiore became strictly observant only after his first of his seven visits to Eretz Yisrael in 1827. A proud and unapologetic Jew, he was scrupulously observant of his faith, obedient to its religious leaders, and humble and kind in character. He maintained his own synagogue at his estate at Ramsgate from 1833, where he also built a replica of the biblical Rachel’s tomb, and he became a determined opponent of the reform Jewish movement in England.
Sir Moses maintained his position as an honored and respected figure in contemporary secular society while never compromising on his strict fidelity to authentic Judaism. For example, when he was appointed as Sheriff of London (1837-1838), he specifically included a contractual provision relieving him of having to work on Shabbat and Yom Tov. He always traveled with a group of at least ten Jews so that he could be assured a minyan at all times, and he brought his own dishes and food to banquets to assure that he could eat kosher food.
Montefiore was elected president of the Board of Deputies of British Jews, the representative body of British Jewry, a position he held for 44 years. He became the first knighted English Jew (1837), and, when Queen Victoria awarded him a baronetcy (1846), she noted his “unceasing exertions on behalf of his injured and persecuted brethren.”
To Montefiore, an essential part of Orthodox Judaism was not only a belief in the messianic restoration of a Jewish state in Eretz Yisrael, but also the duty to take affirmative steps to facilitate it. Accordingly, he acquired land to enable Jews to become self-supporting through agriculture, and he later tried to bring industry to Eretz Yisrael through the introduction of a textile factory and printing press. While emphasizing self-reliance and self-sufficiency for Jewish settlers in Eretz Yisrael, he simultaneously continued to fund them and to meet their every need.
Described as the greatest of the shtadlanim (intercessor/negotiator on behalf of Jewish communities), Montefiore uniquely combined strategic pragmatism and spiritual fervor to further the cause of oppressed Jews everywhere. He famously visited Russia, where he persuaded Tsar Nicholas I to ease the forced assimilation of Jews and to rescind his decree expelling them (1846); traveled to the Vatican, where he tried, but failed, to convince the Pope Pius IX to free Edgar Mortara, a Jewish youth who had been baptized by his Catholic nurse and kidnapped by Church officials (1858); and he engaged in diplomatic interventions on behalf of Jewish communities in Morocco (1863) and Rumania (1867).
But perhaps the greatest of his shtadlan activities was his intervention in the Damascus Affair (1840), an infamous blood libel which drew wide international attention as accusations of ritual murder were brought against members of the Damascus Jewish community. The Affair began when Father Thomas, a Christian monk, mysteriously disappeared and Negrim, a Jewish barber was tortured until he implicated the wealthiest Jews of Damascus in Thomas’s murder. Thirteen Jews were seized, accused of slaughtering Thomas to use his blood for ritual purposes, and tortured to elicit a “confession,” while the Muslim populace of Damascus fell upon the Jewish synagogue in the suburb of Jobar, pillaged it, and destroyed its Torah scrolls. Notwithstanding their extraordinary fortitude in withstanding every torturous attempt to force their confession, and though otherwise lacking even a shred of evidence, the Moslem governor of Damascus recommended to Mehemet Ali that the Jews be executed as punishment for Thomas’ murder.
The accusations against the Jews of Damascus became a hot topic in the European press, with many antisemitic writers and editors taking a public position against the Jews. For arguably the first time in Jewish history since the destruction of Jerusalem and the fall of the Temple, various Jewish communities took joint public action to promote the interests of their brethren. Of particular note, the American Jewish community united in protest against the events in Damascus, and, in response to the pleas of vocal Jewish American groups, the administration of President Martin Van Buren, who had a generally respectful relationship with the American Jewish community during his presidency – a notable stance at a time when Jews were a small (there were only an estimated 15,000 Jews in the U.S.) and often marginalized minority in the United States – took action. Secretary of State John Forsyth wrote the following to the American Minister to Turkey:
The President has directed me to instruct you to do everything in your power with… the Sultan… to prevent and mitigate these horrors… The President is of the opinion that from no one can such generous endeavors proceed with so much propriety and effect, as from the Representative of a friendly power, whose institutions, political and civil, place on the same footing, the worshipers of God, of every faith and form, acknowledging no distinction between the Mahomedan, the Jew and the Christian.
In a further communication dated August 14, 1840, Forsyth directed John Gliddon, the U.S. Consul in Alexandria, Egypt, to employ “all good offices and efforts” to display American sympathy and support for the Damascus Jews, and he further sent similar instructions to David Porter, the American minister to the Ottoman Empire, urging him to use his influence to alleviate the situation.
The American intervention was notable for several reasons. First, it was one of the earliest instances where the U.S. government intervened in foreign affairs to promote the rights of a religious minority; second, the Affair galvanized the Jewish communities in the United States, leading to organized protests and petitions to the government that launched modern Jewish politics on an international scale; and, third, the American response evidenced a commitment to human rights and established a precedent for future American advocacy on behalf of persecuted groups worldwide.
In persuading Van Buren to file an official protest, Jews were the first among new ethnic immigrants to the United States to attempt to sway the government to act on behalf of their co-religionists abroad. Following this major blood libel, Jews considered how to organize for the protection of the Jewish reputation worldwide, and this new sense of Jewish solidarity gave rise to a host of new institutions and organizations dedicated to serving the Jewish community and protecting Jewish life, and the Affair also gave birth to modern Jewish press, especially in Western Europe.
But notwithstanding the pathbreaking involvement of the American government and American Jews, the Damascus Affair was not resolved until the intervention of Moses Montefiore.
When Sir Moses, in his first of many missions as a shtadlan, led a delegation to Mohammed Ali, the ruler of Syria and Egypt, there was nary a synagogue in all of Europe that did not offer prayers for the success of his holy mission. His now legendary successful negotiations in Alexandria (August 4-28) secured the unconditional release of the remaining prisoners (four had succumbed to torture and died) and recognition of their innocence. Moreover, he persuaded the Sultan to end the provisions of the infamous Pact of Umar, in effect since medieval times, pursuant to which dhimmi (non-Muslim) Jews received Islamic protection on condition that they accept inferior citizenship and agree to subject themselves to institutionalized humiliation. Later in Constantinople, Montefiore persuaded the Sultan to issue a firman (edict) intended to halt the spread of blood libel accusations in the Ottoman Empire, and he later convinced Catholic authorities to remove the epitaph from a Damascus grave identifying the site as the burial place of the Christian monk “murdered by the Hebrews on Feb. 5, 1840.”
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Exhibited here is an incredible original historic document from the author’s collection, the September 11, 1840 report from Alexandria, Egypt (the full text is reproduced below) – likely carried by special diplomatic messenger from Egypt to London – in which Montefiore writes to J.A. Smith, a member of the British Parliament, on the successful outcome of his “Mission sent out to relieve the unfortunate and persecuted Jews at Damascus.” He declares that “Jews should have the same protection as other subjects” and thanks the British parliamentarian for his actions on behalf of the Jews in the East:
Alexandria 11th September 1840
My Dear Sir:
Believing that you will be pleased to hear from myself what success that has attended the Mission sent out to relieve the unfortunate and persecuted Jews at Damascus, I have much pleasure in informing you that although a new trial has been decreed, yet His Highness the Viceroy has granted –
An Order for the unconditional discharge of the nine unhappy persons confined at Damascus on the accusation of being privy to the murder of Father Thomas.
Permission for such of the Jews as had fled from the dread of persecution and torture to return to their homes unmolested.
A general declaration that the Jews should have the same protections as other subjects.
More has not yet been obtained owing to the turn political affairs took immediately after our arrival and the disturbed state of Syria, and the opposition of the French authorities to any Enquiry have hitherto prevented my proceeding to Damascus to add to the irrefutable proof I have already collected of the entire innocence of my troubled co-religionists of the infamous charges made against them.
I cannot however close this letter without assuring you that the influence of the great meeting which you took so active and so effective a part has already had its effect upon the condition of the Jews in the East which will I hope afford you satisfaction as it gives me pleasure to record it.
I am my dear Sir,
Yours very truly,
(signed) Moses Montefiore
To
J.A. Smith, Esq., M.P.
London
John Abel Smith (1802-1871), a strong supporter of Montefiore’s mission in the Damascus Affair, was a British MP (1830-1859, 1863-1868) who won broad renown as a friend of religious toleration, leading the successful campaign to allow Jews to sit in parliament (1858). In particular, he presented Lionel de Rothschild to the House of Commons and successfully argued that Rothschild, as a Jew, be permitted to take the oath on the Old Testament only.
Upon his return to London, Sir Moses was given a hero’s welcome, including a big ceremony and special synagogue services, and, when he met with Queen Victoria to present her with the firman, she honored him by permitting him to add the Lion of Judah holding a banner bearing the word “Jerusalem” to his coat of arms.
Exhibited here is a beautiful poem/song written by Rabbi David Mendola in praise of Montefiore upon the latter’s return to England from his successful intercession on behalf of the Jews of Damascus.
Psalm of Thanksgiving by Rabbi David Mendola in praise of Montefiore.
Eternal King, who bestows good on all,
we hail your power and proclaim your wondrous acts;
the triumph of your people’s enemies was brief,
for Moses conquered in your sacred name.
We adore our G-d while in assembly,
because Israel found salvation in your name;
you restored the breaking heart of your people to peace,
and Moses brought redemption for his brothers.
The day of sorrow you changed to joy,
over the Damascus Affair every heart was broken.
With the imprisoned his mercy conquered,
because Moshe found redemption.
On the day of trouble, Hashem exhibited compassion,
with songs of praise we will cheer him,
for you heard the lonely sighs of the captives,
they were in trouble, and Moses began.
Who remembers the Patriarchs from the heights of his heaven,
will grant life and will increase might,
to Sir Moses he withheld ire,
and also to the honorable woman, Moses’ wife.
Please, O’ G-d, desire and receive his handiwork,
may he see salvation and the splendor of the Temple,
the Songs of David and also a new song,
ascending the heights of Zion shall Moses sing.
Rabbi Medola (1797-1853) served as presiding officer of the London Sephardi Bet Din and served as Chief Rabbi until his death. A profound Hebraist and Talmudist, he was the respected author of works on Jewish theology and prayers, as well as poems in Hebrew, and he was a founder of the London Jewish Chronicle.
In October 1842, Jews around the world contributed funds to purchase a gift for Montefiore to express their eternal gratitude for his role in the Damascus Affair. As described in the October 15, 1842 issue of the Niles National Register, exhibited here:
Niles National Register (October 15, 1842) article on Magnificent Gift to be Awarded Montefiore.
NILES NATIONAL REGISTER
Baltimore, MD October 15, 1842
MAGNIFICENT GIFT TO BE AWARDED SIR MOSES MONTEFIORE
JEWS EXPRESS GRATITUDE TO SIR MOSES FOR HIS
EFFORTS ON BEHALF OF JEWRY IN THE DAMASCUS LIBEL
A magnificent piece of plate is about to be presented to Sir Moses Montefiore from a large body of subscribers of the Jewish persuasion, as a mark of esteem and gratitude for his services on behalf of those among their race who were persecuted on account of the “Father Thomas” affair a year or two ago. It is a massive yet elegant work of silver, standing upwards of two feet in height, and weighing about 1,300 ounces.
On its four sides are representations exquisitely executed in chaste relievo of Sir Moses landing, of his presentation to the Sultan, of his announcing to the Jews their liberation, and of his thanksgiving in the synagogue; lower compartments being filled up on two sides with emblematical representations of the persecutions suffered by the Jews, and of the noble part taken by England in their protection; on the third, being admirably pictured, is the grand subject of Moses engulfing the Egyptian host in the Red Sea, and in the front there is the inscription as follows: “This testimonial of respect and gratitude is presented to Sir Moses Montefiore by a large number of his brethren in the United Kingdom, Barbados, the United States, and Jamaica, in consideration of the many personal sacrifices endured by him and his lady during his mission to the east – anno mundi 5600 (A.D. 1840).
The mission was undertaken by Sir Moses in defence of the Jews of Damascus, &c. from the false accusations made against them, in consequence of which they suffered unexampled persecution, some of them having died under torture. His exertions were eminently successful; such of the Jews as had been imprisoned were liberated; those who had sought safety on flight were enabled to return in peace, and a firman was obtained from the Sultan, proclaiming the innocence of the accused, the falsehoods of the aspersions cast upon their religion, and also ordering that the Jewish people throughout the Turkish dominion should enjoy the same privileges as all other nations.” At the four corners are beautifully modeled figures, two representing Moses and Ezra, and two figuratively representing the persecution and the emancipation of the Jews. Altogether, the work does high credit to British art.
Montefiore’s largesse and activism was by no means limited to Jewish causes. For example, in 1866, a quarter century after the Damascus Affair, Sir Moses, true to his character, commenced a fundraising campaign by donating £200 (and ultimately raising over £20,000) in relief funds for the Christians of Syria – equivalent to millions of dollars today.
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Next week: The international celebration of Montefiore’s centennial birthday.
